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Transformation in Vernacular Architecture of Baiga Tribe of Central India

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Chapter 10
Transformation in Vernacular Architecture
of Baiga Tribe of Central India

Shikha Patidar, Brishbhanlali Raghuwanshi, and Sonal Tiwari

Abstract  Central India has a rich tradition of vernacular architecture. The paper
aims to study the transformation in vernacular architecture of the Baiga tribe. The
objective is to study the materials, construction techniques and the built forms. The
methodology includes a literature review and an analysis of case studies of vernacu-
lar architecture of the Baiga tribe. The discussion and findings reveal peoples’ aspi-
rations to be modern have altered their lifestyle. These socio-cultural conditions
have resulted in the different spatial organization of settlements; new building mate-
rials and construction techniques which have all impacted on the resultant built
forms. Conclusions include that lessons of vernacular architecture are of benefit if
they are  integrated with contemporary practices  through innovative and holistic
design approach. The suggestions need to be incorporated in the government poli-
cies so as to retain or conserve the unique characteristics of vernacular heritage.

Keywords  Transformation · Baiga tribe · Policies

10.1  Introduction

India is a land of diversity which can be broadly grouped into urban, rural and tribal
populations. People from rural and tribal areas are migrating to the cities in search
of jobs and better standards of living. Exposure to an urban lifestyle brings with it
aspirations to be modern. On the whole the modern lifestyle does not typically
match traditional ways of living. Therefore aspirations of modernity have resulted
in significant transformation of settlements, built forms and public spaces.
Pradhan Mantri Awas Yogana (PMAY)- Gramin (rural) is a rural housing pro-
gram based on the Government’s commitment to provide “Housing for All” via this

S. Patidar
Vinyas, Bhopal, India
B. Raghuwanshi (*) · S. Tiwari (*)
School of Planning and Architecture, Bhopal, India
e-mail: brishbhanlali@spabhopal.ac.in; sonal@spabhopal.ac.in

© Springer Nature Switzerland AG 2020 107

G. A. M. Suartika, J. Nichols (eds.), Reframing the Vernacular: Politics,
Semiotics, and Representation, https://doi.org/10.1007/978-3-030-22448-6_10

brishbhanlali@spabhopal.ac.in
108 S. Patidar et al.

scheme by 2022. It aims at providing a pucca (permanent) house, with basic ameni-
ties, to all houseless community members as well as those households living in
kutcha (temporary) and dilapidated houses, with an interest subsidy of 6.5% on
housing loans [1].
Madhya Pradesh is a centrally located state in India. It has a rich biodiversity of
flora and fauna. The state is known for its forty-six tribes. The population of sched-
uled tribals (ST) is 21.1% of the state population (15.31 million out of 72.62 mil-
lion), according to the 2011 Census [2]. Some of the main tribes here are Baiga,
Gond, Bhil, Bharia, Saharia and Korku. Total population of Scheduled Tribes (ST)
8.6% (10, 42, 81,034) of the population of the country is seven-hundred and five [2].
Article 366 (25) says: “Scheduled Tribes means such tribes or tribal communities as
are deemed under Article 342 to be scheduled tribes for this constitution” [3]. These
tribes are indigenous and untouched by the waves of civilization and demon-
strate cultural evolution [4]. Tribal communities live in the forest and are isolated
from the cities. Typical characteristics of their built forms may be easily identified,
due to the strength of their customs and attitude, that they hardly accept things from
outside world. Thus some of the finest examples of vernacular architecture are still
present in the tribal areas [5]. Vernacular architecture reflects the environment, cul-
ture and historical context in which it exists. Vernacular forms are considered primi-
tive and unrefined forms in design, not commonly seen as architecture, yet these
primitive forms comprise a large percentage of the worlds built environment [6]. It
is people and place specific.

10.2  Baiga Tribe

The Baiga tribe are of Dravidian origin. They are forest dwellers from Central India,
states of Madhya Pradesh, Uttar Pradesh, Chhattisgarh and Jharkhand. The name
Baiga means a sorcerer or medicine-man [7]. They have a vast knowledge of medic-
inal plants and folklore. To conserve this valuable traditional and cultural knowl-
edge involves a means of integrating it with modern life. These tribal communities
have stagnant population  growth, low levels of literacy and access to high yield
agricultural technologies. This means they are quite impoverished. Seventy-five
such groups across eighteen States and one in Union Territory have been identified
and categorized as Particularly Vulnerable Tribal Group (PVTGs) by Government
of India in 2006 [8]. Official recommendations were made in 2015 for growth and
development of these tribes, focussed on improvements to housing and habitat, and
conservation of culture. Each State and Union Territory are required to prepare a
“Conservation-cum-Development (CCD) Plan” for each Particularly Vulnerable
Tribal Group (PVTGs) of their state [8].
The dwellings of the Baiga are part of their habitat which continues to evolve
with the dynamic needs of the family. Today Baiga lifestyles have completely
changed, as a result their settlements have also continued to transform (Figs. 10.1
and 10.2). They traditionally practiced of transient forms of cultivation, whereby it

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10  Transformation in Vernacular Architecture of Baiga Tribe of Central India 109

Fig. 10.1  Change in lifestyle: Baiga couple from 2005 to 2015. (Source: Author)

Fig. 10.2  Transformation in process. (Source: Author)

is an agricultural system in which plots of land are cultivated temporarily then aban-
doned to revert to their natural vegetation while the cultivator moves on to another
plot [9]. “Geza Rohen once described primitive man as ‘free, untrammelled and
truly self reliant’ in comparison with the member of more organized societies”. In

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110 S. Patidar et al.

other words, each individual is self-reliant and possesses valuable vernacular knowl-

edge worth recording [10].

10.3  Aims and Objectives

The paper aims to study the transformation in vernacular architecture of the Baiga
tribe of Central India. The objective is to study the materials, construction tech-
niques and built forms; and how some of these unique characteristics may be
retained or conserved.

10.4  Methodology

It includes literature and case studies analyses. Vernacular architecture of the Baiga

tribe was documented to establish the main features of built form, spatial organiza-
tion, foundations to the buildings, flooring  types, walls  structures, roof designs,
doors, windows, plaster types, compound wall construction, ornamentation varia-
tions and types of animal sheds. These were documented in sketches, drawings and
photographs. Two case studies were undertaken over a ten year period for Baiga
Chak, Dindori, Madhya Pradesh in 2005 and from Keonchi, Amarkantak,
Chhattisgarh in 2015 (Fig. 10.3).

Fig. 10.3  Google map of Baiga Chak, Dindori. (Source: www.earth.google.com)

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10  Transformation in Vernacular Architecture of Baiga Tribe of Central India 111

10.5  Observations- Transformation and Replacement

10.5.1  Settlement

Baiga Chak is made up of fifty-two forest villages with an overwhelming majority of

Baigas. Keonchi tribes have sustained a scattered settlement in the hilly forest of
Achanakmar biosphere reserve, Amarkantak in proximity to the river Narmada. Open
spaces catering for community activities are an important feature for social cohesion.
Dwellings are situated along pedestrian routes that are also a source of social interac-
tions. Settlements  are distributed amidst the natural environment (Fig.  10.4b).
Sacred groves in the villages stage traditional practices on various festive occasions.
Dwellings were made by the people themselves; community participation has an
important role from construction practices to the decision making around the design.
Dwellings were constructed with locally available materials (Fig.  10.4a) such
as  mud, bamboo, wood and  handmade tiles. The  nature of materials used in the
house, means they are completely biodegradable and reflects the ethos of tribal
housing. In contemporary urban housing, materials purchased  from the ‘market’
and when obsolete cause environmental degradation and waste [10].
Dwellings in Pradhan Mantri Awas Yogana (PMAY)- Gramin (rural) are planned
in a linear pattern with a road frontage. They are constructed by masons using mod-
ern materials like brick, cement and steel (Fig. 10.4c). All the dwellings are indi-
vidual units in themselves, open and community spaces are rare. Communities have
little role to play in the construction and design. Housing does not respect the natu-
ral environment from a sustainability perspective nor the character of the place
(Fig. 10.4d).

Fig. 10.4a  Baiga dwelling. (Source: Author)

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112 S. Patidar et al.

Fig. 10.4b  Baiga settlement. (Source: Author)

Fig. 10.4c  Dwelling by PMAY- Gramin (rural). (Source: Author)

10.5.2  Spatial Organization

The dwellings are usually rectangular in shape with the verandah (semi-covered
space) in the centre and rooms arranged around it. There is a small pigsty as well
as open space in the centre that divides the dwelling and the pigsty (Fig. 10.5a). The
built form fulfills basic needs. It is decorated with earthen colours and artwork pro-
viding an attractive aesthetic (Fig.  10.5b). As the family  expanded, dwellings

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10  Transformation in Vernacular Architecture of Baiga Tribe of Central India 113

Fig. 10.4d  Housing by PMAY- Gramin (rural). (Source: Author)

Fig. 10.5a Baiga
dwelling, 2005. (Source:
Author)

became compact with the courtyard in the centre and rooms arranged around it. The
space segregation was achieved with partition walls which resulted into number of
rooms. The pigsty was attached to the backside of the dwelling (Fig. 10.5c).
Domestic animals like pigs, goats, dogs and hens were part of their lives which is
slowly disappearing.

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114 S. Patidar et al.

Fig. 10.5b  Side elevations

Baiga dwelling, 2005,
Typology 1. (Source: Author)

Fig. 10.5c  Side elevations Baiga dwelling, 2015, Typology 2. (Source: Author)

10.5.3  Foundation

Dwellings utilized stone foundations. Eventually new materials were

embraced through Pradhan Mantri Awas Yogana (PMAY)- Gramin (rural) and the
foundations were made from reinforced concrete (RC).

10.5.4  Flooring

Flooring was typically rammed earth with a cow dung layer applied over the floor.
During festivals celebratory floral designs patterns were made and decorated with
natural colours for the floors. These have been replaced by industrial products such

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10  Transformation in Vernacular Architecture of Baiga Tribe of Central India 115

as ceramic, stone or cement floor tiles. Eventually concrete floors were introduced,

followed by the use of ceramic tiles. The tiles are factory-made and have regular
shapes and sizes. These tiles typically have floral designs printed on them and seen
as symbolizing a certain socio-economic status of the owner. Rammed earth fl ­ ooring
was more dynamic as it could cater for change and new innovative designs. By con-
trast factory-made tiles are a relatively permanent choice and therefore their aes-
thetic remains fixed.

10.5.5  Walls

Traditionally houses were temporary structures. The walls consisted of bamboo,

mud, wattle and daub (Fig. 10.6a). Wattle and daub is a composite building material
in which a woven lattice of wooden strips of wattle is then covered with daube, a
sticky material like cow dung, wet soil, sand and straw.
Changes in occupation patterns brought changes in the method of construction.
As  the community  became less nomadic, they began to opt for alternative  built
forms. Characterised by cob walls these dwellings were well-ventilated and endur-
ing compared with the previous explained typology (Fig. 10.6b). Cob is a natural
building material made from subsoil, water, fibrous organic material, and some-
times clay. The content of subsoil varies, and to achieve the right mixture it can be
modified with sand or clay. Permanent dwellings of mud blocks signified settlement
and permanency (Fig. 10.6c). These dwellings use partition walls to cater for grow-
ing families. Brick and cement mortar are finally introduced as pucca (permanent)
material replacing the kutcha (temporary) by government policies and housing
schemes (Fig. 10.6d).

Fig. 10.6a  Wattle and

daub. (Source: Author)

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116 S. Patidar et al.

Fig. 10.6b  Cob wall. (Source: Author)

Fig. 10.6c  Mud block with mud mortar. (Source: Author)

10.5.6  Roofs

Roof coverings originally consisted of thatch tied/braced with bamboo or fine tim-
ber branches (Fig. 10.7a). Hand-made tiles were subsequently developed and had
evocative individuality in their uneven coverage as well as texture which brought
about a unique aesthetic quality (Fig. 10.7b). Wooden trusses supported these tiled
covered roofs. Factory-made moulded terracotta tiles eventually replaced the hand-

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10  Transformation in Vernacular Architecture of Baiga Tribe of Central India 117

Fig. 10.6d  Brick and cement mortar. (Source: Author)

Fig. 10.7a  Thatch roof.

(Source: Author)

made tiles (Fig. 10.7c). Mass production and economic rationalization motivated

the prioritization of asbestos as well as galvanized iron sheet as preferred materials
(Fig. 10.7d).

10.5.7  Doors

The dwellings originally had a single unprotected  opening  for the doorway.
Therefore at night, in order to protect themselves from wild animals, a woven mat-
ting was  placed in front of the opening as a make shift obstruction (Fig.  10.8a).

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118 S. Patidar et al.

Fig. 10.7b Hand-made
terracotta tiles. (Source:
Author)

Fig. 10.7c Factory-made terracotta tiles. (Source: Author)

Given there were no fixed doors in the original designs, the changing needs of pro-
tection of food stuffs and people meant doors were required specifically to store
grains. Therefore the timber shutter doors were introduced and could be bolted for
additional protection, whenever needed (Fig. 10.8b). A modified version consisted
of a battened and braced door (Fig.  10.8c). Plastic panel doors also replaced the
wooden doors and braced doors over time (Fig. 10.8d). Plastic doors were compro-
mised in terms of strength as well as aesthetics but are more cost effective.

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10  Transformation in Vernacular Architecture of Baiga Tribe of Central India 119

Fig. 10.7d  Galvanized iron sheet. (Source: Authors)

Fig. 10.8a  No fixed door

10.5.8  Windows

The dwellings traditionally did not have windows. There is a gap between the walls
and roof which permits ventilation. However today windows are created with mod-
ern materials such as iron or aluminum grills (Fig. 10.9d).

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120 S. Patidar et al.

Fig. 10.8b  Wooden panel door

Fig. 10.8c  Ledge batten

and brace door

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10  Transformation in Vernacular Architecture of Baiga Tribe of Central India 121

Fig. 10.8d  Plastic panel

door

Fig. 10.9a  Decorated with

cow dung

10.5.9  Plaster

Plaster consisted of cow dung applied to wattle and daub, cob walls (Fig. 10.9a).
This gave uniformity to the wall base. Earthen colours such as yellow ochre, red and
white ochres bring a distinctive character to the built form (Fig. 10.9b). Lime plaster
replaced the cow dung which then transitioned to a cement plaster (Fig.  10.9c).
Arguably this choice of exterior render resulted in a more monotonous form of
dwelling (Fig.  10.9d). Flexibility in decoration was available in cow dung lay-
ered walls.

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122 S. Patidar et al.

Fig. 10.9b  Decorated with earthen colours

Fig. 10.9c  Decorated with lime wash

10.5.10  Compound Wall

A half height  wall/fence of hedges, bamboo or timber was typically  constructed

around the dwelling, to protect it from animals. This barrier also enabled visual con-
nection to the  street. In Pradhan Mantri Awas Yogana (PMAY)- Gramin (rural)
streets were converted into roads. Compound walls are now constructed of mud or
brick and obstruct the visual connection  to the street. The wall defines the open
spaces between dwellings in the settlement. These spaces host daily activities:
socialising, cleaning household items, children’s play whereas internal rooms con-
duct cooking, sleeping and storage aspects of daily life. These walls, decorated with
motifs depict flora and fauna.

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10  Transformation in Vernacular Architecture of Baiga Tribe of Central India 123

Fig. 10.9d  Decorated with oil pigments

10.5.11  Ornamentation

Cow dung render did not equate to any ornamentation on the compound walls
(Fig.  10.9a). Naturally coloured mud render allowed for the making of creative
floral design, motifs and art forms which added to the aesthetic appearance of the
walls (Fig. 10.9b). The ornamentation was usually a female activity. Lime plaster
was the next iteration of the render, with the use of oil or acrylic paints for more
elaborate decorations (Figs. 10.9c and 10.9d). The integrity of these traditional arti-
facts is in their colourful contribution to the built environment.
Art is an intrinsic part of life of individual, community, habitat, and as a ritual in
this cultural context [10].

10.6  Discussion

Tribal culture is a living world heritage too precious to be lost. Tribal habitat embod-
ies principles living in  balance and in harmony with  the natural environment.
Models of sustainable development are therefore  a process, a way of living.
This  housing is a way of life, and not a model for mass production nor  through
forms of  legislation [10]. Pucca (permanent) houses constructed under Pradhan
Mantri Awas Yogana (PMAY)- Gramin (rural) with facilities similar to sanitary, gas
and electricity connections, potable water are changing the rural landscape at a very
fast pace [1]. The government is trying to replace kutcha (temporary) with pucca
(permanent) structures.

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124 S. Patidar et al.

Table 10.1  Stages of transformation in architectural elements

Architectural
elements Stages of transformation
I II III IV
1 Settlement Scattered Scattered Compact Compact along
the road
2 Spatial Grain bins used Grain bins used Partition walls Partition walls
organization for segregation for segregation
3 Foundation Open foundation Brick/ stone RCC RCC foundation
with stone masonry foundation
4 Flooring Rammed earth Stone flooring PCC flooring Ceramic tiles
5 Walls Wattle and daub Cob mud wall Mud block Brick wall
6 Roof Thatched roof Terracotta tiles Asbestos sheet Asbestos,
galvanized iron
sheet,
7 Doors Bushes Bamboo Wood Plywood
8 Windows Absent Absent Absent Iron or
aluminum grills
9 Plaster Mud plaster with Mud plaster with Lime plaster Cement plaster
cow dung coating earthen colors
10 Compound wall Hedge with Wood/bamboo Mud wall Brick wall
bushes fence
11 Ornamentation No color Natural colors, Colours, Oil or acrylic
simple designs decorative paints
design
12 Animal sheds Detached Attached None None
Source: Author

The government want tribes to become  mainstream citizens and it is evident

that  complex acculturation processes have meant the contemporary Baigas have
changed significantly Table 10.1.
The table infers transformations have occurred in all the architectural elements
from settlement to ornamentation. This process of transformation was originally
gradual. Yet now there has been rapid transformation in rural landscapes of Central
India which was once part of our cultural identity.

10.7  Findings

The new housing provided by Pradhan Mantri Awas Yogana- Gramin (rural) does
not address the social and the cultural needs of the people in the same ways as the
traditional dwellings. Sometimes unknowingly, these indigenous tribal groups have
become passive recipients to the transformation. Therefore the concept of transfor-
mation can be understood in terms of power relations. Tribes were self reliant,

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10  Transformation in Vernacular Architecture of Baiga Tribe of Central India 125

when they were dwelling in the forest and using locally-sourced materials sustain-

ably. The introduction of modern materials have made them consumer dependent
this has had major impacts on their economic an social lives.

10.8  Conclusion

The government may be providing a shelter, yet Baigas understanding is different it

is more aligned to the concept of a habitat- that is more a holistic way of dwelling
in space and the environment. Therefore approaches to the design of living
­environments needs close alignment with the resident’s  way of life. Government
policy in India has on the whole failed to address this all encompassing way of liv-
ing in the village.
There could be joint benefits in the traditional and modern ideas around settle-
ment, interwoven and complimentarily applied for the communities to achieve a
sustainable habitat. Therefore, lessons of vernacular architecture need to be inte-
grated with contemporary practices of building as human environments continue to
require innovative and creative approaches to dwelling spaces. Sustainably man-
aged forests would assist communities like Baiga tribes in their housing and holistic
environmental needs.

Acknowledgement  We are thankful to Ar. Shikha Patidar of her survey of Baiga Chak in 2005.
Study conducted in Keonchi in 2015 was a part of Vernacular studio of 3rd semester B.Arch
(2014–2019) at School of Planning and Architecture, Bhopal. We are thankful to HOD Architecture
Dr Rachna Khare, studio coordinator Dr. Ram Sateesh and students for their drawings and photo-
graphs. We are thankful to Tribal Research Institute, Indira Gandhi Rashtriya Manav Sanghralya
(IGRMS) and Bharat Bhawan from Bhopal for sharing their research and publications. Lastly to
Mr. Abid Baig for drafting and composition. We are grateful to the people of Baiga Chak and
Keonchi for their love and cooperation.

References

1. Ministry of Rural development, Government of India, Homepage, https://pmayg.nic.in/netiay/

about-us.aspx. last accessed 2018/12/03.
2. Ministry of Home Affairs, Government of India, Office of the Registrar General & Census
Commissioner, India, homepage, http://censusindia.gov.in/, last accessed 2018/11/01.
3. Poornima, G.R., Kumar, M.N.: Constitution of India. 1st edn. Sapna Book House, Bangalore,
India (2015).
4. Gautam, R.: Baiga The Hunter Gatherers of Central India. Readworthy, New Delhi, India
(2011).
5. Patidar, S.: Madhya Pradesh ke Ankalpan. Kendriye Hindi Nideshalay, Pahle Pahal Publication
Pvt. Ltd Bhopal (2017).
6. Ncube, C.: Vernacular and Modern Architecture Lessons from Corbusier. Homepage, https://
www.slideshare.net/chikoNcube/vernacular-and-modern-architecture-lessons-from-corbusier,
last accessed 2018/10/02.

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7. Elvin, V.: The Baiga. Gyan Publishing House, New Delhi, India (2007).
8. Ministry of Tribal Affairs, Government of India, Revised Scheme of “Development of
Particularly Vulnerable Tribal Groups (PVTGs)”. Homepage, https://tribal.nic.in/writeread-
data/Schemes/4-5NGORevisedScheme.pdf. Annex-I Names of the Particularly Vulnerable
Tribal Groups (PVTGs) - State / UT wise, List_of_Scheduled_Tribes_in_India, last accessed
2018/11/03
9. Shifting Cultivation, Homepage. https://en.wikipedia.org/wiki/Shifting_cultivation, last
accessed on 2019/01/30.
10. Souza, R.: Warli House and Habitat1. Congress of Traditional Sciences and Technologies of
India at IIT Powai, Bombay, 28 Nov-3 Dec1993.
11. Patel, S.: Housing for All by 2022 Assignment Delivered, Accountability Nil. Economic &
Political Weekly, 51 (10), 38–42, (2016).
12. Ramanujam, R.: Forest Rights in Baiga Chak, Madhya Pradesh. Economic & Political Weekly,
52 (25 & 26), 47–50, (2017).

brishbhanlali@spabhopal.ac.in
 Chapter 11
Meaning, Time, Communication:
Reflecting on the “Aceh Method”
and Vernacular

Julie Nichols and Darren Fong

Abstract  The “Aceh Method” has been coined here to contemplate a form of rep-
resenting vernacular house typologies and to provide another “way of seeing”. Ways
of seeing and understanding vernacular knowledge centred on the production of
built form and their related socio-cultural conditions are revisited with this research
through a multimodal platform of the “Aceh Method”. This method was devised to
record, interpret and connect to the rich histories of vernacular architectural produc-
tion in Indonesia critiqued through analogue and digital means. Rather than digging
for additional remains of Acehnese architectural knowledge in the conventional
sense of writing history, this proposal contributes to ways of understanding past
built environments through a value analysis of immersive drawing and digital cap-
ture. In promoting a field of knowledge based on regional conditions, via onsite
cultural immersion with the subjects and artefacts, this research will disseminate to
the world value systems and technologies embedded in Acehnese vernacular heri-
tage. Tackling challenges of natural disasters in Aceh, the “Aceh Method’s” repre-
sentation techniques engaging socio-cultural conditions provides educational,
intellectual and practical tools to meet communities’ future built environment
aspirations.

Keywords  Aceh method · Built cultural heritage · Vernacular knowledge ·

Cultural embodiment

J. Nichols (*)
School of Art, Architecture and Design, Vernacular Knowledge Research Group,
University of South Australia, Adelaide, SA, Australia
e-mail: Julie.nichols@unisa.edu.au
D. Fong
Vernacular Knowledge Research Group, University of South Australia,
Adelaide, SA, Australia

© Springer Nature Switzerland AG 2020 127

G. A. M. Suartika, J. Nichols (eds.), Reframing the Vernacular: Politics,
Semiotics, and Representation, https://doi.org/10.1007/978-3-030-22448-6_11

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